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December 4, 2011


One Rite to Enshrine All That Is Wrong

 by Thomas A. Droleskey

The conciliar revolutionaries continue to tell us that there is going to be a "reform of the reform," that the so-called "extraordinary rite" (the modernized version of the Immemorial Mass of Tradition that incorporates the Bugnini changes that had been approved by Pope Pius XII and the further destruction of the Roman Rite wrought by Angelo Roncalli in 1960, 1961 and 1962--see Liturgical Revolution, The Pius X and John XXIII Missals Compared and Pre-Vatican II Liturgical Changes: Road to the New Mass) will be merged with the Protestant and Masonic Novus Ordo service to form but one "rite" to enshrine all that is wrong with the synthetic faith of conciliarism that his filled with direct contradictions of  and many ambiguities about the immutable precepts contained in the Sacred Deposit of Faith as they have been enunciated upon by our true popes and by Holy Mother Church's true general councils (as well as by Fathers and Doctors). So few people traditionally-minded Catholics in the conciliar structures believe that this is going to happen. They do not realize that the "Missal of 'Pope' John XXIII" is on life support, that it is moribund, destined for Orwellian memory hole.

The latest to explain that this is so is the conciliar Vatican's head of the Apostolic Signatura, Raymond "Cardinal" Burke:

Cardinal Burke said greater access to the traditional Latin Mass, now know as the "extraordinary form" of the Roman rite, has helped correct the problem.

"The celebration of the Mass in the extraordinary form is now less and less contested," he noted, "and people are seeing the great beauty of the rite as it was celebrated practically since the time if Pope Gregory the Great" in the sixth century.

Many Catholics now see that the Church's "ordinary form" of Mass, celebrated in modern languages, "could be enriched by elements of that long tradition."

In time, Cardinal Burke expects the Western Church's ancient and modern forms of Mass to be combined in one normative rite, a move he suggests the Pope also favors.

"It seems to me that is what he has in mind is that this mutual enrichment would seem to naturally produce a new form of the Roman rite – the 'reform of the reform,' if we may – all of which I would welcome and look forward to its advent." (Cardinal Burke reflects on his first year in the Sacred College.)



This is not news.

Joseph "Cardinal" Ratzinger told us this in the past. "Father" Federico Lombardi, the false "pontiff's" spin doctor, told us this in 2007 shortly after the issuance of Summorum Pontificum on July 7, 2007. And Kurt "Cardinal" Koch, the President of the "Pontifical" Council for Promoting Christian Unity, told us nearly seven months ago now this will be the case:

From this point of view, then, the new prayer for the Jews in the liturgy in the ancient rite does not weaken, but postulates an enrichment of the meaning of the prayer in use in the modern rite. Exactly like in other cases, it is the modern rite that postulates an enriching evolution of the ancient rite. In a liturgy that is perennially alive, as the Catholic liturgy is, this is the meaning of the coexistence between the two rites, ancient and modern, as intended by Benedict XVI with the motu proprio "Summorum Pontificum."

This is a coexistence that is not destined to endure, but to fuse in the future "in a single Roman rite once again," taking the best from both of these. This is what then-cardinal Ratzinger wrote in 2003 – revealing a deeply held conviction – in a letter to an erudite representative of Lefebvrist traditionalism, the German philologist Heinz-Lothar Barth. (Sandro Magister, A Bishop and a Rabbi Defend the Prayer for the Salvation of the Jews.)

"Neither the Missal of Pius V and John XXIII -- used by a small minority -- nor that of Paul VI -- used today with much spiritual fruit by the greatest majority -- will be the final 'law of prayer' of the Catholic Church." ("Father" Federico Lombardi, Zenit, July 15, 2007.)


VATICAN CITY (CNS) -- Pope Benedict XVI's easing of restrictions on use of the 1962 Roman Missal, known as the Tridentine rite, is just the first step in a "reform of the reform" in liturgy, the Vatican's top ecumenist said.

The pope's long-term aim is not simply to allow the old and new rites to coexist, but to move toward a "common rite" that is shaped by the mutual enrichment of the two Mass forms, Cardinal Kurt Koch, president of the Pontifical Council for Promoting Christian Unity, said May 14.

In effect, the pope is launching a new liturgical reform movement, the cardinal said. Those who resist it, including "rigid" progressives, mistakenly view the Second Vatican Council as a rupture with the church's liturgical tradition, he said.

Cardinal Koch made the remarks at a Rome conference on "Summorum Pontificum," Pope Benedict's 2007 apostolic letter that offered wider latitude for use of the Tridentine rite. The cardinal's text was published the same day by L'Osservatore Romano, the Vatican newspaper.

Cardinal Koch said Pope Benedict thinks the post-Vatican II liturgical changes have brought "many positive fruits" but also problems, including a focus on purely practical matters and a neglect of the paschal mystery in the Eucharistic celebration. The cardinal said it was legitimate to ask whether liturgical innovators had intentionally gone beyond the council's stated intentions.

He said this explains why Pope Benedict has introduced a new reform movement, beginning with "Summorum Pontificum." The aim, he said, is to revisit Vatican II's teachings in liturgy and strengthen certain elements, including the Christological and sacrificial dimensions of the Mass.

Cardinal Koch said "Summorum Pontificum" is "only the beginning of this new liturgical movement."

"In fact, Pope Benedict knows well that, in the long term, we cannot stop at a coexistence between the ordinary form and the extraordinary form of the Roman rite, but that in the future the church naturally will once again need a common rite," he said.

"However, because a new liturgical reform cannot be decided theoretically, but requires a process of growth and purification, the pope for the moment is underlining above all that the two forms of the Roman rite can and should enrich each other," he said.

Cardinal Koch said those who oppose this new reform movement and see it as a step back from Vatican II lack a proper understanding of the post-Vatican II liturgical changes. As the pope has emphasized, Vatican II was not a break or rupture with tradition but part of an organic process of growth, he said.

On the final day of the conference, participants attended a Mass celebrated according to the Tridentine rite at the Altar of the Chair in St. Peter's Basilica. Cardinal Walter Brandmuller presided over the liturgy. It was the first time in several decades that the old rite was celebrated at the altar. (Benedict's 'reform of the reform' in liturgy to continue, cardinal says.)


It's only a matter of time and of "pacification of spirits," which the false "pontiff" has been single-minded in doing with respect to the remaining traditionalist "resistance" to his schemes to institutionalize the "correct" interpretation of the doctrinal and liturgical revolutions that he helped to unleash for many generations to come. He has told us that it is goal to "pacify" the "spirits" of those who have a "one-sided" view of the "Second" Vatican Council:

Leading men and women to God, to the God Who speaks in the Bible: this is the supreme and fundamental priority of the Church and of the Successor of Peter at the present time. A logical consequence of this is that we must have at heart the unity of all believers. Their disunity, their disagreement among themselves, calls into question the credibility of their talk of God. Hence the effort to promote a common witness by Christians to their faith - ecumenism - is part of the supreme priority. Added to this is the need for all those who believe in God to join in seeking peace, to attempt to draw closer to one another, and to journey together, even with their differing images of God, towards the source of Light - this is inter-religious dialogue. Whoever proclaims that God is Love 'to the end' has to bear witness to love: in loving devotion to the suffering, in the rejection of hatred and enmity - this is the social dimension of the Christian faith, of which I spoke in the Encyclical 'Deus caritas est'.

"So if the arduous task of working for faith, hope and love in the world is presently (and, in various ways, always) the Church's real priority, then part of this is also made up of acts of reconciliation, small and not so small. That the quiet gesture of extending a hand gave rise to a huge uproar, and thus became exactly the opposite of a gesture of reconciliation, is a fact which we must accept. But I ask now: Was it, and is it, truly wrong in this case to meet half-way the brother who 'has something against you' and to seek reconciliation? Should not civil society also try to forestall forms of extremism and to incorporate their eventual adherents - to the extent possible - in the great currents shaping social life, and thus avoid their being segregated, with all its consequences? Can it be completely mistaken to work to break down obstinacy and narrowness, and to make space for what is positive and retrievable for the whole? I myself saw, in the years after 1988, how the return of communities which had been separated from Rome changed their interior attitudes; I saw how returning to the bigger and broader Church enabled them to move beyond one-sided positions and broke down rigidity so that positive energies could emerge for the whole. Can we be totally indifferent about a community which has 491 priests, 215 seminarians, 6 seminaries, 88 schools, 2 university-level institutes, 117 religious brothers, 164 religious sisters and thousands of lay faithful? Should we casually let them drift farther from the Church? I think for example of the 491 priests. We cannot know how mixed their motives may be. All the same, I do not think that they would have chosen the priesthood if, alongside various distorted and unhealthy elements, they did not have a love for Christ and a desire to proclaim Him and, with Him, the living God. Can we simply exclude them, as representatives of a radical fringe, from our pursuit of reconciliation and unity? What would then become of them?

"Certainly, for some time now, and once again on this specific occasion, we have heard from some representatives of that community many unpleasant things - arrogance and presumptuousness, an obsession with one-sided positions, etc. Yet to tell the truth, I must add that I have also received a number of touching testimonials of gratitude which clearly showed an openness of heart. But should not the great Church also allow herself to be generous in the knowledge of her great breadth, in the knowledge of the promise made to her? Should not we, as good educators, also be capable of overlooking various faults and making every effort to open up broader vistas? And should we not admit that some unpleasant things have also emerged in Church circles? At times one gets the impression that our society needs to have at least one group to which no tolerance may be shown; which one can easily attack and hate. And should someone dare to approach them - in this case the Pope - he too loses any right to tolerance; he too can be treated hatefully, without misgiving or restraint. (Letter to the Bishops of the Catholic Church concerning the remission of the excommunication of the four Bishops consecrated by Archbishop Lefebvre, March 10, 2009.)

Fr Federico Lombardi, S.J., Director of the Holy See Press Office: What do you say to those who, in France, fear that the "Motu proprio' Summorum Pontificum signals a step backwards from the great insights of the Second Vatican Council? How can you reassure them?

Benedict XVI: Their fear is unfounded, for this "Motu Proprio' is merely an act of tolerance, with a pastoral aim, for those people who were brought up with this liturgy, who love it, are familiar with it and want to live with this liturgy. They form a small group, because this presupposes a schooling in Latin, a training in a certain culture. Yet for these people, to have the love and tolerance to let them live with this liturgy seems to me a normal requirement of the faith and pastoral concern of any Bishop of our Church. There is no opposition between the liturgy renewed by the Second Vatican Council and this liturgy.

On each day [of the Council], the Council Fathers celebrated Mass in accordance with the ancient rite and, at the same time, they conceived of a natural development for the liturgy within the whole of this century, for the liturgy is a living reality that develops but, in its development, retains its identity. Thus, there are certainly different accents, but nevertheless [there remains] a fundamental identity that excludes a contradiction, an opposition between the renewed liturgy and the previous liturgy. In any case, I believe that there is an opportunity for the enrichment of both parties. On the one hand the friends of the old liturgy can and must know the new saints, the new prefaces of the liturgy, etc.... On the other, the new liturgy places greater emphasis on common participation, but it is not merely an assembly of a certain community, but rather always an act of the universal Church in communion with all believers of all times, and an act of worship. In this sense, it seems to me that there is a mutual enrichment, and it is clear that the renewed liturgy is the ordinary liturgy of our time. (Interview of the Holy Father during the flight to France, September 12, 2008.)

Liturgical worship is the supreme expression of priestly and episcopal life, just as it is of catechetical teaching. Your duty to sanctify the faithful people, dear Brothers, is indispensable for the growth of the Church. In the Motu Proprio Summorum Pontificum”, I was led to set out the conditions in which this duty is to be exercised, with regard to the possibility of using the missal of Blessed John XXIII (1962) in addition to that of Pope Paul VI (1970). Some fruits of these new arrangements have already been seen, and I hope that, thanks be to God, the necessary pacification of spirits is already taking place. I am aware of your difficulties, but I do not doubt that, within a reasonable time, you can find solutions satisfactory for all, lest the seamless tunic of Christ be further torn. Everyone has a place in the Church. Every person, without exception, should be able to feel at home, and never rejected. God, who loves all men and women and wishes none to be lost, entrusts us with this mission by appointing us shepherds of his sheep. We can only thank him for the honour and the trust that he has placed in us. Let us therefore strive always to be servants of unity! (Meeting with the French Bishops in the Hemicycle Sainte-Bernadette, Lourdes, 14 September 2008.)


There remains little that is new under the conciliar sun.

A "new and improved" English translation of the text found in the Novus Ordo's Latin editio typica can never mask the revolutionary changes of Faith and Worship represented by this abominable liturgical form that is devoid of sacramental grace. The "beautified" Novus Ordo in English adds the same kind of supposedly "Catholic" gloss to error that is provided by its Anglican cousin and by conciliar church's own "Anglican use." No amount of improved translations and the occasional use of Latin and Gregorian Chant can hide the following facts of conciliar life that have appeared in several other articles this year and will be appended below once again to serve as a bit of a sobering thought to anyone who might think that "progress" is being made in the conciliar church. It is not. Such signs of "progress" are merely illusory.

There really isn't anything more worth saying as it's been said many, many times before. No amount of formality of language can justify conciliarism's warfare on dogmatic truth, which is the linchpin of all of its other interrelated errors (the new ecclesiology, false ecumenism, interreligious prayer services and dialogue, religious liberty, separation of Church and State, episcopal collegiality) and its multiple concessions to the spirit of the world in the manner of dress and behavior. It is all a mirage designed to convince Catholics thirsting for reverence in that which is irreverent by its false nature that they have found an oasis of hope at long last. They have not.

Do not live in confusion. The Catholic Church cannot be responsible for any of these outrages, which come from her counterfeit ape, an entity headed by men who believe that they can dispense with Catholic doctrine with a wave of the hand and a nod in the direction of a philosophical absurdity called the "hermeneutic of continuity and discontinuity."

As I note very frequently, pray your Rosaries. Know that the Immaculate Heart of Mary will indeed triumph. May it be our privilege to plant a few seeds for that Triumph.

We can console the good God and make reparation for our sins and for those of the whole world, including those of the conciliarists, with each Rosary that we pray, especially today the Feast of the Seven Sorrows of the Blessed Virgin Mary, a day upon which we should also pray the chaplet of the Seven Dolors of Our Lady, a practice that should be a hallmark of every Catholic home on a regular basis.

What are we waiting for?

Immaculate Heart of Mary, triumph soon!

Viva Cristo Rey! Vivat Christus Rex!


Our Lady of Sorrows, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.

Saint Nicomedes, pray for us.

See also: A Litany of Saints

Appendices: A Few Papal Quotations Condemning the Falsehoods of Conciliarism

Appendix A

Pope Saint Pius X on Political Ecumenism

This being said, what must be thought of the promiscuity in which young Catholics will be caught up with heterodox and unbelieving folk in a work of this nature? Is it not a thousand-fold more dangerous for them than a neutral association? What are we to think of this appeal to all the heterodox, and to all the unbelievers, to prove the excellence of their convictions in the social sphere in a sort of apologetic contest? Has not this contest lasted for nineteen centuries in conditions less dangerous for the faith of Catholics? And was it not all to the credit of the Catholic Church? What are we to think of this respect for all errors, and of this strange invitation made by a Catholic to all the dissidents to strengthen their convictions through study so that they may have more and more abundant sources of fresh forces? What are we to think of an association in which all religions and even Free-Thought may express themselves openly and in complete freedom? For the Sillonists who, in public lectures and elsewhere, proudly proclaim their personal faith, certainly do not intend to silence others nor do they intend to prevent a Protestant from asserting his Protestantism, and the skeptic from affirming his skepticism. Finally, what are we to think of a Catholic who, on entering his study group, leaves his Catholicism outside the door so as not to alarm his comrades who, “dreaming of disinterested social action, are not inclined to make it serve the triumph of interests, coteries and even convictions whatever they may be”? (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Appendix B

Bishop George Hay on Relations With Non-Catholics

Lastly, the beloved disciple St. John renews the same command in the strongest terms, and adds another reason, which regards all without exception, and especially those who are best instructed in their duty: "Look to yourselves", says he, "that ye lose not the things that ye have wrought, but that you may receive a full reward. Whosoever revolteth, and continueth not in the doctrine of Christ, hath not God. He that continueth in the doctrine the same hath both the Father and the Son. If any man come to you and bring not this doctrine, receive him not into your house, nor say to him, God speed you: for he that saith to him, God speed you, communicateth with his wicked works". (2 John, ver. 8)

Here, then, it is manifest, that all fellowship with those who have not the doctrine of Jesus Christ, which is "a communication in their evil works" — that is, in their false tenets, or worship, or in any act of religion — is strictly forbidden, under pain of losing the "things we have wrought, the reward of our labors, the salvation of our souls". And if this holy apostle declares that the very saying God speed to such people is a communication with their wicked works, what would he have said of going to their places of worship, of hearing their sermons, joining in their prayers, or the like?

From this passage the learned translators of the Rheims New Testament, in their note, justly observe, "That, in matters of religion, in praying, hearing their sermons, presence at their service, partaking of their sacraments, and all other communicating with them in spiritual things, it is a great and damnable sin to deal with them." And if this be the case with all in general, how much more with those who are well instructed and better versed in their religion than others? For their doing any of these things must be a much greater crime than in ignorant people, because they know their duty better. (Bishop George Hay, The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)

The spirit of Christ, which dictated the Holy Scriptures, and the spirit which animates and guides the Church of Christ, and teaches her all truth, is the same; and therefore in all ages her conduct on this point has been uniformly the same as what the Holy Scripture teaches. She has constantly forbidden her children to hold any communication, in religious matters, with those who are separated from her communion; and this she has sometimes done under the most severe penalties. In the apostolical canons, which are of very ancient standing, and for the most part handed down from the apostolical age, it is thus decreed: "If any bishop, or priest, or deacon, shall join in prayers with heretics, let him be suspended from Communion". (Can. 44)

Also, "If any clergyman or laic shall go into the synagogue of the Jews, or the meetings of heretics, to join in prayer with them, let him be deposed, and deprived of communion". (Can. 63) (Bishop George Hay, (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)


Bishop Hay, who was the Vicar Apostolic for the Scottish Lowland District from 1778 to 1805 knew the Catholic Faith very well. There is no record that the Sovereign Pontiffs during his tenure, Popes Pius VI and Pius VII, ever once contradicted him for reiterating these truths of the Catholic Faith that he wanted the Catholics in Scotland to accept with humility and docility. That includes you, Father Michael Mary.

Appendix C

The Novus Ordo Service as a Rejection of Catholic Tradition and an Effort of "Conformism" to Protestantism

"We must strip from our Catholic prayers and from the Catholic liturgy everything which can be the shadow of a stumbling block for our separated brethren that is for the Protestants." (Annibale Bugnini, L'Osservatore Romano, March 19, 1965.)

"[T]he intention of Pope Paul VI with regard to what is commonly called the Mass, was to reform the Catholic liturgy in such a way that it should coincide with the Protestant liturgy.... [T]here was with Pope Paul VI an ecumenical intention to remove, or at least to correct, or at least to relax, what was too Catholic in the traditional sense, in the Mass, and I, repeat, to get the Catholic Mass closer to the Calvinist mass" (Dec. 19, 1993, Apropos, #17, pp. 8f; quoted in Christian Order, October, 1994. The words were spoken by Jean Guitton, a close friend of Giovanni Montini/Paul VI. The quotation and citations are found in Christopher A. Ferrara and Thomas E. Woods, Jr., The Great Facade, The Remnant Publishing Company, 2002, p. 317.)

Let it be candidly said: the Roman Rite which we have known hitherto no longer exists. It is destroyed. (Father Joseph Gelineau, an associate of Annibale Bugnini on the Consilium, 1uoted and footnoted in the work of a John Mole, who believed that the Mass of the Roman Rite had been "truncated," not destroyed. Assault on the Roman Rite)

Appendix D

From "Let's Play the Let's Pretend Game"


It's time to play the "Let's Pretend" game.

Yes, let's pretend that the Protestant and Novus Ordo worship service is not offensive to God, that it was not designed to be a vessel of ecumenism and a means by which unsuspecting Catholics could have their sensus Catholicus broken down by a steady barrage of liturgical changes that were designed to accustom them to changes in matters of doctrine and discipline that are alien to Catholicism.

Let's pretend that Joseph Ratzinger/Benedict XVI has not denied the nature of dogmatic truth by insisting over and over and over again, whether it has been as Father Joseph Ratzinger or "Archbishop" Joseph Ratzinger or Joseph "Cardinal Ratzinger or as "Pope" Benedict XVI, that it is not possible for dogmatic truth to expressed precisely in human language at any one time, which is why some expressions of the Faith become "obsolete" and must be replaced with newer ones that can appeal to the "mind," such as it is, of the mythical entity known as "modern man."

Let's just pretend that the [First] Vatican Council did not anathematize these repeated assertions.

Let's pretend that Pope Saint Pius X's Pascendi Dominici Gregis (September 8, 1907) did not condemn such denials of the nature of dogmatic truth.

Let's pretend that Pope Pius XII's Humani Generis (August 12, 1950) did not condemn these falsehoods.

It's time for the "Let's Pretend" game, right?

Let's pretend that Joseph Ratzinger/Benedict XVI's endorsement of religious liberty and constant praise for the "ability" of false religions to contribute to the "betterment" of the world do not offend the true God of Divine Revelation.

Let's pretend that religious liberty has not been condemned forcefully by, among others, Pope Pius VII in Post Tam Diuturnas (April 29, 1814) and Pope Gregory XVI  in Mirari Vos (August 15, 1832) and Pope Pius IX in Quanta Cura (December 8, 1964.)

Let's pretend that Pope Pius VII did not call religious liberty a heresy and that Pope Gregory XVI called it insanity and that Pope Pius IX referred to it as "injurious babbling."

It's time to play the "Let's Pretend" game.

Let's pretend that Joseph Ratzinger/Benedict XVI has not endorsed the thesis of the separation of Church and State.

Let's pretend that Pope Gregory XVI's Mirari Vos and Pope Pius IX's Syllabus of Errors (December 7, 1864) and Pope Leo XIII's Immortale Dei (November 1, 1885) and Tametsi Futura Prospicientibus (November 1, 1900) and Pope Saint Pius X's Vehementer Nos (February 11, 1906) did not condemn the separation of Church and State.

Let's pretend that Pope Saint Pius X did not call separation of church and state a thesis "absolutely false" and that he reminded us that our popes had never stopped condemning it as the circumstances required them to do.

Let's pretend that Pope Saint Pius X's Iamdudum (May 24, 1911) did not condemn the separation of Church and State in Portugal that was praised by Joseph Ratzinger/Benedict XVI upon his arrival there on May 11, 2010.

It's time for the "Let's Pretend" game. Let's pretend all is well so that we can live in comity and unity with our fellows in what we think is the Catholic Church. Ah, what a fun game this is.

Let's pretend that Joseph Ratzinger/Benedict XVI does believe in the "ecumenism of the return," that he does not believe that it is not necessary to seek with urgency the unconditional conversion of all non-Catholics to the the maternal bosom of the Catholic Church.

Let's pretend that Pope Pius IX's Iam Vos Omnes (September 13, 1868) and Pope Leo XIII's Praeclara Gratulationis Publicae (June 20, 1894) and Pope Pius XI's Mortalium Animos (January 6, 1928) did not exhort non-Catholic Christians to return unconditionally to the Catholic Church.

Let's pretend that Pope Pius XI's Mortalium Animos did not condemn the sort of false ecumenism that Joseph Ratzinger/Benedict XVI has praised throughout the course of his priesthood, the sort of ecumenism that originated at the so-called "World Missionary Conference" in Edinburgh, Scotland, in 1910 and was specifically praised by the current "pope" on its one hundredth anniversary.

The "Let's Pretend" game is better that the "Let's Make a Deal" game being played between Bishop Bernard Fellay of the Society of Saint Pius X and William "Cardinal" Levada of the misnamed Congregation for the Doctrine of the Faith.

Gee, this game is fun. Let's play some more, OK?

Sure, let's play some more, although we can't play for too much longer as there is so very much about which we must pretend these days (including that our "pope" has not rejected Scholasticism and is not a disciple of the "new theology" condemned by Pope Pius XII in Humani Generis and has not put into question the traditional Catholic teaching on Limbo and the immutable Catholic doctrine on Purgatory and has not endorsed a motion picture, The Nativity Story, that was produced by Protestants and denied the doctrinal effects of Our Lady's Immaculate Conception by portraying her to be a sulky, moody and even rebellious teenager). So little time. So much about which to pretend!

All right. All right. To make the game a little shorter, let's pretend a few more things.

Let's pretend that Joseph Ratzinger/Benedict XVI has not given joint "blessings" with the "clergy" of non-Catholic religions.

Let's pretend that Joseph Ratzinger/Benedict XVI has not entered into synagogues while praising the false religion of Talmudic Judaism, content to be treated as a person of lesser significance even though he believes himself to be the Vicar of Our Lord Jesus Christ on earth.

Let's pretend that Joseph Ratzinger/Benedict XVI has not entered into mosques and has called them "sacred" places while treating them as "sacred" places by removing his shoes.

Let's pretend that Joseph Ratzinger/Benedict XVI has not esteemed the symbols of false religions with his own hands.

Let's pretend that Joseph Ratzinger/Benedict XVI has not engaged in the forbidden practice of "inter-religious prayer" or that he has not omitted the Holy Name of the Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ, when engaged in such prayer with those who deny His Sacred Divinity?

Let's pretend that Pope Saint Leo the Great never wrote the following:

But it is vain for them to adopt the name of catholic, as they do not oppose these blasphemies: they must believe them, if they can listen so patiently to such words. (Pope Saint Leo the Great, Epistle XIV, To Anastasius, Bishop of Thessalonica, St. Leo the Great | Letters 1-59 )


From Let's Play The Let's Pretend Game.

This is just a reminder, folks, just a reminder.




© Copyright 2011, Thomas A. Droleskey. All rights reserved.